Universal redemption of mankind, by the Lord Jesus Christ stated and cleared by the late learned Mr. Richard Barter [sic] ; whereunto is added a short account of Special redemption, by the same author.

Arg. 16. A peccatorum aggravatione.

If it be the great aggravation of all Mens Sins committed against that mercy which tendeth to their Recovery, that they are against the Lord that died for them, then Christ did die for all such Men: But the Antecedent is true, Ergo, &c.

Only the Antecedent requires proof; That wicked Men do partake of Mercy tending to∣wards their recovery, (as to the nature of the mercy, and in Gods legal Ordination) I think I need not prove among Christians; And that they Sin against such mercy, is a thing that needs as little proof; The main proof of the Antecedent [that these mens Sins are aggravated, in that they are against Christ that died for them] will be from several Texts of Scripture which do thus aggravate such Mens Sin, which because I in∣tend to handle particularly, I will refer you thereto, and now pass them by. Further, 1. It is confessed that these Mens Sin is aggravated in that they are against the Blood of Christ as offer∣ed to them in its Fruits, and as against Christ himself offered to them as Crucified and as Re∣deemer, and as against the offers of pardon, Adop∣tion and Salvation, which are all Fruits of Christs satisfaction. But all these imply satisfaction for them to whom they are offered, as is proved already, Ergo &c. Many of our Divines (as Perkins Reform. Cathol. of Justif. and others) say that in this we differ from the Papists, that they make Christs satisfaction to be but the meritori∣ous cause of our Righteousness, but not our Righteousness it self as we affirm it (I do not now

judg of these words, but) if Christs satisfaction be our very Righteousness or any part of it, then certainly Christ satisfied for all to whom he offers his Righteousness: But that he offers his Righte∣ousness to all without exception is beyond doubt: And he would never offer them a Non-ens, that which is not: He doth not offer to one Man the satisfaction made only for another and not for him, for that would be no Righteousness for him: But it is Righteousness that Christ offers, and therefore it is satisfaction for that sinner him∣self which is offered to that sinner, to be his Righteousness. Now the offer supposeth the be∣ing of the thing offered, except it were only an offer to do or give something hereafter, which is not the case here. And for them that say, [Christ is only offered to Men if they will receive him, or believe] it is idle: For Christ is offered to Men whether they will receive him or not, but none but receivers do enjoy him. God doth not make our receiving the condition of his offer∣ing, as to say [I will offer thee Christs satisfacti∣on if thou wilt receive it] but he makes it the condition of our attaining the good offered q. d, [Christ with his benefits offered to thee shall be thine if thou wilt receive him.]

2. If it be only the Blood of Christ shed for others, and not for them which unbelievers sin against, then the sin of Devils might (as to this re∣spect) be as well aggravated from the Blood of Christ sinned against as theirs: But the conse∣quence is palpably absurd, Ergo &c.

3. Consider what hainous consequents will follow, if you deny this aggravation of the Sins of unbelievers. 1. You harden them in the most

desperate impenitency: For they cannot repent of that which they know not to be a Sin, and they cannot know that they have sinned against him that dyed for them, till they know that he did die for them; and who dare say to all the World, that yet know not that they are true be∣lievers, [you ought not to repent for any Sin as being committed against him that died for you.] Perkins Treat. of repentance, and multitudes of our godly English Writers when they press Men to repentance, do use this as the greatest motive, to consider what our Sins did cost the Lord Je∣sus, They cost him Blood, and should they not cost us tears? and should we make light of that which lay so heavy on him? Such arguings are common in almost all Writers and Preachers: Now if Christ did not bear all Mens Sins, and if all Mens Sins did not cost Christ so dear, then this Argument or Motive to repentance can be used to no Man, nor by any Man but only those that have got assurance of a special interest in Christ. 2. Hereby you deny that God may justly aggravate Mens Sins, or condemn Men for Sinning against Christ that died for them. 3. Hereby you perswade Men that their consciences shall not thus agravate them in Hell, nor tor∣ment them for Sinning against him that suffered for them, all which I shall shew anon, to be false. 4. Hereby you forbid Ministers from thus aggra∣vating their Peoples Sins, and so from using the most effectual motive to draw them to repent∣ance. And hereby you condemn almost all the most powerful Preachers in England, who ge∣nerally take this course. And you reject the most powerful Books and Sermons which God

hath blest to the Conversion of many Souls. I mention this, the rather because some still ob∣ject that those who are against Universal Redemp∣tion succeed as much in their Ministry to the Conversion of Souls, as those that are for it: The reason is, because they commonly Preach for it, or on grounds that suppose it, in their practical Sermons, when in their disputes they speak against it. That you may see I wrong them not, I will instance in one, learned, Holy Per∣kins: who hath writ more confidently against Universal Redemption then he? And when he comes to win Men to Repentance and to Christ, see how he Writes, in particular in that excel∣lent short Treatise, the choicest piece I think that ever he wrote, I am sure a piece that hath long agoe workt more on my own Heart then most, if not then any that ever I read, and which I have cause to thank God that ever I saw: I mean his Treat. of the Right Knowledg of Christ Crucifi∣ed in the first Vol. of his Works, Page 626, &c. I will transcribe some passages Page 626. When he hath shewed that we must feel the need of Christ, and desire him, he adds [The ad. Part of knowledg is Application (every Man is bound to apply Christ) whereby thou must know and believe, not only that Christ was Crucified, but that he was Crucified for thee, for thee I say in particular. Here two rules must be remem∣bred and practised, one that Christ on the Cross was thy pledg and surety in particular, that he stood there in the very room and place in which thou thy self in thy own person shouldest have stood: That thy very personal and particular Sins were imputed and applied to him: That he

stood guilty as a Malefactor for them, and suffered the very Pangs of Hell: And that his sufferings are as much in acceptation with God as if thou hadst born the curse of the Law in thy own person eternally. The holding and believing of this point is the very foundation of Religion, as also of the Church of God, &c. The 2d. Rule is, that Christ Crucified is thine, being really given thee of God the Father; even as truly as Houses and Lands are given of Earthly Fathers to their Children: And hence it is that the benefits of Christ are before God ours indeed, for our justi∣fication and Salvation] and Page 630. [First of all, the serious consideration of this, that the very Son of God himself suffered all the pains and torments of Hell on the Cross for our Sins, is the proper and most effectual means to stir up our Hearts to a godly sorrow for them. And that this thing may come to pass, every Man must be setled without doubt that he was the Man that Crucified Christ; that he is to be blamed as well as Judas, Herod, Pilate, or the Jews, and that his Sins should be the Nails, the Spears and the Thorns that pierced him. When this meditation begins to take place, bit∣terness of Spirit with Wailing and Mourning takes place in like manner, Zach 12. 10. And they shall look upon him whom they have pierced, and they shall lament for him, as one lamenteth for his only Son. (What a Doctrin then is it that teacheth us, that none but they that know themselves to be Elect, should once accuse themselves of this, that their Sins did Crucifie Christ?) Peter in his first Sermon struck the Jews as with a Thunder∣clap from Heaven, when he said unto them, ye have Crucified the Lord of glory: So that at

the same time 3000 Men were pricked in their Hearts and said Act. 2. 37. Men and Brethren what shall we do to be saved? Again, if Christ for our Sins shed his Heart Blood, and if our Sins made him sweat water and Blood, O then why should not we our selves shed bitter tears, and why should not our Hearts bleed for them? He that finds himself so dull and hardened that the Passion of Christ doth not humble him, is in a la∣mentable ease, for there is no Faith in the Death of Christ effectual in him as yet. (These words shew that Perkins speaks not this only to belie∣vers.) 2. The meditation of the passion of Christ is a most notable means to breed repent∣ance and reformation of Life in time to come. For when we begin to think that Christ Cru∣cified, by suffering the first and 2d. Death hath procured to us remission of all our Sins past, and freed us from Hell. Death and damnation; then if there be but a spark of Grace in us we begin to be of another mind, and to reason thus with our selves, what? hath the Lord been thus merciful to me that am of my self but a firebrand of Hell, as to free me from deserved destruction, and to receive me to favour in Christ? Yea; no doubt he hath, His name be blessed therefore: I will not therefore Sin any more as I have done, but rather endeavour hereafter to keep my self from every evil way.] 3. The right knowledg of our selves ariseth from the knowledg of Christ Cru∣cified in whom, and by whom we come to know five special things of our selves. The first, how grievous our Sins are, and therefore how misera∣ble we are in regard of them. If we consider our offences in themselves and as they are in us,

we may soon be deceived, &c. But if Sin be considered in the Death and passion of Christ whereof it was the cause, and the vileness there∣of measured by the unspeakable torments endur∣ed by the Son of God; and if the greatness of the offence of Man be esteemed by the endless satisfaction made to the justice of God; the least Sin that is, will appear to be a Sin indeed, and that most grievous and ugly. Therefore Christ Crucified must be used by us as a mirror or Look∣ing-Glass in which we may fully take a view of our wretchedness, &c. And before [and for our Neighbors, those specially that are of Christs Church, they are to be known of us on this man∣ner: When we are to do any duty to them, we must not barely respect their Persons, but Christ Crucified in them, and them in Christ.] And Page 631.] The 5th. point is that we owe to Christ an endless debt, for he was Crucified only as our surety and pledg; and in that Specta∣cle of his passion we must consider our selves as the chief debtors, and that the very discharge of our debt, that is, the Sins which are inherent in us, were the proper cause of all the endless pains and torments that Christ endured, that he might set us most miserable Bankrupts at liberty from Hell. Death and damnation. For this his unspeakable goodness, if we do but once think of it seriously, we must needs confess that we owe our selves our Souls and Bodies and all that we have as a debt due unto him. And so soon as any Man begins to know Christ Crucified, he knows his own debt and thinks of the payment of it.] And that you may be sure that Perkins speaks not only of the Elect, see Page 631. Col. 2. [The

common Protestant likewise cometh short here∣in for 3 Causes. 1. Whereas in word they ac∣knowledg him to be their Saviour (this he blam∣eth not in them) that hath redeemed them from their evil Conversation, yet indeed they make him a patron of their Sins. The Thief makes him the receiver: The Murderer makes him his refuge, The Adulterer (be it spoken with reverence to his Majesty) makes him the Bawd, &c. Thus Christ that came to abolish Sin is made a main∣tainer thereof, and the common Packhorle of the World to bear every Mans burden. 2. Men are content to take knowledg of the merit of Christs passion, for the remission of their Sins, but in the mean season, the virtue of Christs Death for the mortifying of Sin, is little regarded, &c. 3. Men usually content themselves generally and confusedly to know Christ to be their Redeemer (it seems then, that it is true) never once seeking in every particular Estate and condition of Life, and in every particular bles∣sing of God to feel the benefit of his passion. What is the cause that almost all the World live in security never almost touched for their horri∣ble Sins? Surely the reason is because they did ne∣ver yet seriously consider that Christ in the Gar∣den lay grouling upon the Earth, sweating Wa∣ter and Blood for their offences. (Can a Man speak plainer for Christs dying for all?) Again all such as by fraud and oppression or any kind of hard dealing suck the Blood of poor Men, never yet knew that their Sins drew out the Heart Blood of Christ! And proud Men and Women that are puffed up by reason of their attire, which is the badg of their shame, and never cease hunting af∣ter

strange fashions, consider not that Christ was not Crucified in gay attire, but naked, that he might bear the whole shame and curse of the Law for us. These and such like, whatsoever they say in word, are flat Enemies of the Cross of Christ, and tread his precious Blood under their Feet. Now then considering this so weighty and special a point of Religion is so much neg∣lected, O Man or Woman, high or low, young or old, if thou have been wanting this way be∣gin for very shame to learn, and learning to know Christ Crucified: That thou mayest attain to this, behold him often, &c. 1. Look on him as a glass or spectacle in which thou shalt see Gods Glory greater in thy Redemption then in thy Creation. &c. 2. Thou must behold him as the full price of thy Redemption and perfect Reconciliation with God: And pray earnestly to God that he would Seal up the same in thy con∣science by his Spirit. 3. Thou must behold Christ as an example to whom thou must conform thy self by Regeneration, &c. Read the History of Christs passion: Observe all the parts and cir∣cumstances thereof, and apply them to thy self for thy full Conversion. When thou readest that Christ went to the Garden as his custom was where the Jews might soon attack him, consider that he went to the death of the Cross for thy Sins willingly, and not of constraint and that therefore thou for thy part shouldest do him all service freely, Psal. 110. 3. When thou hearest that in his agony his Soul was heavy unto death, know it was for thy Sins; and thou shouldest much more conceive heaviness of Heart for the same: Again that this sorrow of his is joy and rejoycing to thee

if thou wilt believe in him: When thou readest that in the Garden he prayed lying grovling on his Face, sweating Water and Blood, begin to think seriously, what an unspeakable measure of Gods wrath was upon thy blessed Saviour, that did prostrate his Body upon the Earth, and cause the Blood to follow; and think that thy Sins must needs be most hainous that brought such bloody and grievous pains upon him. Also think it is a shame for thee to carry thy Head to Hea∣ven with haughty looks, to wallow in thy plea∣sures, and to draw the innocent Blood of thy poor brethren by oppression and deceit, for whom, Christ Sweat Water and Blood; and take an occasion from Christs agony to lay aside the pride of thy Heart, yea, even to bleed for thy own offences, &c. When thou readest that Christ was taken and bound, think that thy very Sins brought him into the power of his Enemies, and were the very bonds wherewith he was tied: Think, that thou shouldst have been bound in the very same manner unless he had been a surety and pledg for thee: Think also that thou in the same manner art bound and tied with the Chains of thy own Sins, &c. Lastly think and believe that the bonds of Christ serve to purchase thy liberty from Hell, death and damnation When thou hearest that he was brought before Annas and Cai∣phas, think, it was meet that thy surety and pledg who was to suffer the Condemnation due to thee should by the High Priest as by the Mouth of God, be condemned: And wonder at this that the very Coessential, and Eternal Son of God, even the Soveraign judg of the World; stands to be judged, and that by wicked Men, perswad∣ing

thy self that this so great confusion comes of thy Sins: Whereupon being further amazed at thy fearful state, humble thy self in dust and ashes, and pray God to soften thy stony Heart, that thou maist turn to him, and by true Faith lay hold on Christ, &c. When thou readest that Barrabas, the murderer was preferred before Christ &c. Thy very Sins pulled on him that shameful reproach: and in that for thy cause he was esteemed worse than Barrabas, &c. When thou readest that he was openly and judicially condemned to the curs∣ed death of the Cross, consider what is the wrath and fury of God against Sin, and how great is his mercy to Sinners; and in this Spectacle look on thy self and with groans of Heart say, O good God, what settest thou before mine Eyes, I even I have sinned, I am guilty and worthy of damnati∣on! Whence comes this change that thy blessed Son is in my room but of thy unspeakable mercy! Wretch that I am? How have I forgotten my self and thee my God: O Son of God how low hast thou abased thy self for me! Therefore give me grace O God that beholding my own Estate in the person of my Saviour, thus condemned, I may detest my Sins that were the cause thereof and by a lively Faith embrace that absolution which thou offerest me in him who was condemned in my stead and room. O Lord Jesus, Saviour of the World give me that Holy Spirit, that I may judg my self and be as vile in my own Eyes as thou wast vile before the Jews: Unite me unto thee by the same Spirit, that in thee I may be as worthy to be accepted before God, as I am worthy in my self to be detested for my Sins, &c. When thou readest that he was script of his

cloathing, think, it was that he being naked might bear thy shame ou the Cross, &c. When thou readest of the complaint of Christ that he was forsaken of his Father, consider how he suf∣fered the pangs and torments of Hell as thy Pledge and Surety, &c, When thou readest of his Death consider that thy Sins were the cause of it, &c.

Thus far Mr. Perkins, whose words I have thus largely set doown, both as a pattern for Mi∣nisters how to Preach the Doctrine of Redemp∣tion, and to shew the necessity there is that Mi∣nisters and People do see (and discover to others) their Sin in this great aggravation, [as they were the crucifiers of Christ] and to shew you what English Ministers Preach to the People whatever they speak in Disputes; and what kind of Preach∣ing it is which hath succeeded so in England for the conversion of Souls! If this be not a plain Preaching of Universal Redemption or Satitfacti∣on, as to all that hear the Gospel (whom he requires so oft to consider that Their sins crucified Christ) then I know not what is. And if any quirke may be produced to wrest so plain words to a contrary sense; I am sure the poor sinners to whom it is Preached know not ordinarily those evasions, but receive it in the plain sense. I could fill a Volume with the like passages as this, out of our most powerful and successful Preachers.

Here then are two distinct aggravations of sin, both necessarr to every penitent Soul, both which are denyed by the denyal of Universal satisfacti∣on; The first is that our sins killed Christ as be∣ing the cause of his Death. Is not a man bound to mourn over him whom his sins have pierced

before he knoweth himself to be Elect? How few then of the Elect themselves should do it? 2. The second aggravation is that all our sins against recovering mercies, are committed against him that Died for us: He that denyeth both these aggravations of sin doth not a little wrong Christ and mens Souls.

Lastly, I argue thus; If without those fore∣mentioned aggravations of sin, no man can truly and savingly Repent, then all men are bound thus to aggravate their sins (in their self accusa∣tions.) But without these there can be no saving Repentance, Ergo, &c.

The consequence of the Major is proved, in that all men are bound truly to Repentance, even with that which is called Repentance unto Life.

The Antecedent or Minor is proved.

1. In that else it can be but a Legal Repen∣tance and not an Evangelical if it be not for sin as the crucifier of Christ, and for sin as against our Redeemer.

2. From the description of true Gospel Re∣pentance, Zech. 12. 10. They shall look on him whom they have pierced, and mourn over him, &c. Or if it were proved that there is besides this a true Repentance foregoing, yet it is but part of that great work, seeing this Evangelical Repentance must go close with it. And if any say tha tmen are bound first to believe before they are bound to this evangelical repentance for sinning against the blood of Christ. I answer. 1. They are bound to both at once; and the Apostles prest both at once on men, To Repent and Believe. 2. Most Divines make Repentance with Faith to go before Justi∣fication.

3. Some have writ whole Volumes to prove that it goes before Faith it self. 4. All acknowledge that it goes before assurance or knowledge of our Election. And if Christ died only for the Elect, then no man could repent of his sins as that which killed Christ. or as against his blood, till he first knew himself to be Elect, and then many true Christians should never so repent in this Life, and always the Gospel Repentance would not only follow Justi∣fication, but even the knowledge of Justification: Whereas Amesius and most of ours do make it with Faith, go before both Justification and Sanctification.